• Title/Summary/Keyword: Yi dynasty

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In Search of Developmental Strategies for Korean Traditional Handicraft Industry: Forcused on the Woodenware Handicraft (한국전통수공업의 육성과 방향)

  • 한홍렬
    • Journal of the Economic Geographical Society of Korea
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    • v.6 no.2
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    • pp.257-292
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    • 2003
  • The purpose of this study is to grope for some developmental strategies for traditional handicraft industry in Korean through focusing on its woodenware handicraft. Human beings built up the stone Age and also used the woodenware culture together with the stone culture. From the fact that there was a serious limit in preserving for the woodenware, the lacquered ware appeared. By dint of lacquering for a long time. The woodenware was used widely for an eating table during the Three Kingdom Period, the Koryo Period, and the Yi Dynasty. Since the 1960s it was declined as the cheaper stainless and plastics came in the market. But, for the woodenware handicraft as the traditional handicraft industry some developmental strategies in terms of governmental policies are needed.

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A Study on the Classification of Yi Dynasty Documents and Records (고문서(古文書)의 유형별(類型別) 분류(分類)에 관한 연구(硏究))

  • Lee, Choon-Hee
    • Journal of the Korean BIBLIA Society for library and Information Science
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    • v.6 no.1
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    • pp.81-109
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    • 1984
  • The purpose of this research is (i) to establish the principles particularly appropriate for the arrangement of archival collections is korea, and (ii) to produce a workable model of classification scheme in conformity with the established principles. The archival collections in korea are roughly devided into two groups as follows. (1) The collections of professional institutions of archives such as Korean National Archives. (2) The collections preserved by libraries, museums, and other similar institutions as a secondary collection, and these groups of collections are generally non-systematic collecting. For the arrangement of the former collections, the concept of "respect des fonds" which is universally accepted principies in archives are also applicable. But in case of the arrangement of the latter collections, the above mentioned principles are inappropriate because its collections a re built in separate pieces of documents and records without any relevance to the original function or structure of the corporation. Consequantly it is badly needed to make some devices for the arrangement of these archival collections since the archival collections of korea, in the majority of cases, belong to the latter. The author produced a tentative classification scheme, and adapted the korean traditional form (or type) of documents and records as a cardinal principle of the classification. The scheme is presented at the end of this paper.

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Design Proposal of Seoul City Hall Plaza (서울시청 앞 광장 조성 계획)

  • 이민우;안세헌;조경진
    • Journal of the Korean Institute of Landscape Architecture
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    • v.31 no.3
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    • pp.34-45
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    • 2003
  • The motivation for transforming the Seoul City Hall plaza into place for pedestrians was prompted by the 2002 World cup event. This place has diverse time layers ranging from the Yi-dynasty to the present. Around city hall, diverse cultural assets and distinctive architecture are scattered. The place is a kind of melting pot that represents different times and cultures in the city. Transforming place for cars into place for citizens suggest several implications in city making policy such as high priority for pedestrians in urban design and enhancement of the public open spaces through downtown remodelling. Our plan is to propose the idea of Media plaza. One of the characteristics of Seoul now can be summarized as Media because the W industry and infrastructure are well developed in the city. ´Seoul Media Plaza´ adopts high-tech infrastructures such as RGB color post, multi box, I-Gate, etc as design materials. Three concepts of the plan are ´evolutionary plan´, ´flexible plan´, and ´participatory plan´. First, the plan will embrace the future changes of external conditions. Second, the plan should be flexible to accomodate the diverse activities in the plaza. Another special aspect of the plan is a kind of open plan. The ground surface of the plaza will be changed in its pattern and shape by citizen participation. Finally, the ´Seoul Media Plaza´ attempts to represent the spirit of Seoul and to connect the past, the present and the future while promoting citizen participation.

Xueji's Gynecological Medical Records In Xiaozhufurenliangfang (『교주부인양방(校注婦人良方)』에 수재된 설기(薛己)의 부인과 의안(醫案) 연구)

  • Lyu, Jeong-ah
    • Journal of Korean Medical classics
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    • v.32 no.2
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    • pp.49-70
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    • 2019
  • Objectives : Medical records of Xueji in the "Xiaozhufurenliangfang" were examined in this study which aimed to look at the medical situation in gynecology of China's Ming Dynasty period, in hopes for it to yield implications and treatment directions to gynecology in $21^{st}$ century Korea. Methods : The medical records were systematically organized with a medical anthropological approach along with overall analysis of the entire records, which lent meaningful statistical information in numeric form. A bibliographical review of the text as historical artifact was undertaken as well. Results : In managing gynecological conditions, Xueji frequently attributed them to depletion of Qi and Blood of the Spleen and Liver. In terms of pathogenic factors, he frequently mentioned Fire and Heat, and as etiological factors, emotional distress. For treatment, he frequently used 'Bu Zhong Yi Qi Tang(補中益氣湯)', 'Xiao Yao San(逍遙散)' and 'Gui Pi Tang(歸脾湯)'. Conclusions : Through studying the medical records of Xueji in "Xiaozhufurenliangfang" a close look into a master's insight on gynecological disorders in terms of diagnosis and treatment was achieved. The formulas he used are widely applied even today, and this study shows that the formulas's clinical application could be expanded even wider.

"Seres" Silk People Were Silla

  • Jisoo Kim;Youngjoo Na
    • Journal of the Korean Society of Clothing and Textiles
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    • v.47 no.1
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    • pp.191-213
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    • 2023
  • Romans in the fifth and sixth centuries BC referred to the people who brought silk from the Far East via the pre-Han (漢) silk road as "Seres". The Seres' colorful silk was characterized by intricate patterns and high yarn density, markedly different than thin "China silk". This study examined geographic and genealogic records and linguistic evidence and found support for the syllogistic conclusion that the "Seres" were the early Silla people. The Seres' territory in the seventh century BC was much larger than that of the Qin (秦) or Zhou (周), extending from Xinjiang to Balhae. According to literature records, Dong-Yi (東夷) invented Geum (錦) silk in the 11th century BC around Balhae, where silkworm trees were abundant. In the Han dynasty, even thin silk was rare and expensive, but in Gojoseon (古朝鮮), Geum silk was common and less valuable than beads. The Silla delivered surplus Geum silk, fur, and high-quality iron to the West. Linguistic evidence includes historical names for Silla: "Sira," "Saro," and "Sere," as well as records naming King Ruri of Silla "Seri-Ji"; and the replacement of the word "Seres" by the word "Silk" from the Goguryeo word for "yarn winder": "sil-kkury".

Research on changes of color measurements and pH Value During the Fumigation Treatment of Paintings (훈증(燻蒸)소독에 따른 서화류(書畵類)의 안료변색(顔料變色) 및 pH변화 유무(有無) 조사(調査))

  • Yoo, Hye-young;Kim, Kyoung-su;Yi, Yong-hee
    • Conservation Science in Museum
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    • v.1
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    • pp.43-51
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    • 1999
  • This is a brief study on the influence of fumigation (using mixed gas of methyl bromide and ethylene oxide) on old paintings. Fumigation is principally used to prevent biological damage of objects. Thirteen objects, including old colored map from Chosǒn Dynasty and some paintings, were selected for this research. Before and after fumigation, color measurements were made and changes of pH value were measured. The result is that the fumigation did not affect on discoloration of colored area and acidity of paper, as far as the standard of application(such as concentration of gas, exposing time and ect.) of fumigation was kept.

The Meaning of Daesoon Thoughts on the Basis of Asian Traditional Philosophy (유·불·도 철학의 관점에서 바라본 대순사상의 의의)

  • Hwang, Joon-Yon
    • Journal of the Daesoon Academy of Sciences
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    • v.20
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    • pp.67-94
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    • 2009
  • Kang Jeung-san whose real name is Kang Il-soon was a Korean born thinker who thought himself as Shangti(上帝). It is told that he made a Great Tour(大巡) upon this world. His thought was affected by Asian traditional philosophy such as Confucianism, Buddhism and Daoism. He founded a religious body, called Jeung-san-Gyo which could be formed a syncretism of East Asian traditional thoughts. We have to survey Asian traditional thoughts in order to understand Kang Jeung-san's religious thinking. According to the Great Tour Scripture(大巡典經), he have read Confucian moral books, holy Sutra of Buddha and the books of Daoism. In the field of Confucianism, he stressed upon the Book of Changes (Zou-yi; 周易). And for Buddhism, he showed great concern on a monk, Jin-mook(震黙) who lived 15th century in Chosun Dynasty. Jeung-san Shangti followed Daoistic way when he performed religious ritual. In case of performance, he was compared as a great Shaman who wanted to save the world. And the most typical ritual was called public business of Heaven and Earth(天地公事). He showed a great scale while he was touring the world in space. The most important thing, however, is to overcome the localization which seems still prevailing doctrine of the Jeung-san thought. For this, the followers of Jeung-san-Gyo should study world philosophy and accept the modernity so as to broaden Jeung-san thought to the rest of the world.

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Modes of Expression in the Paintings of the Eight Drunken Immortals in Poetry Paintings and Narrative Paintings (시의도와 고사도 사이, 음중팔선도의 표현 양상)

  • Song, Heekyung
    • (The)Study of the Eastern Classic
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    • no.66
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    • pp.331-362
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    • 2017
  • The paintings of the Eight Drunken Immortals refer to the paintings based on an influential poem called "The Song of the Eight Drunken Immortals" by Du Fu, a Chinese poet from the Tang Dynasty. This poem is about the eccentricity of the Eight Immortals known for their love of drinking. The Eight Drunken Immortals have been widely appreciated among East Asian intellectuals, and their stories have also been translated into paintings. Greatly influenced by Li Gonglin's Painting of the Eight Drunken Immortals, people in China have the tendency to create similar scroll paintings, using contour drawing tools. Meanwhile, in Korea, the paintings of the Eight Drunken Immortals have been widely appreciated both as a type of visual art embodying the Drunken Immortals' taste for the arts and as a meaningful object conveying the people's wish for longevity and eternal friendship. According to historical records, the paintings of the Eight Drunken Immortals from the Ming Dynasty were drawn on eight-fold folding screens using a sophisticated ink wash painting technique. In the meantime, the Painting of the Eight Drunken Immortals appreciated by King Jeongjo from the Joseon Dynasty was a colored landscape painting with small human figures on an eight-fold folding screen. Since the recent discovery of Yi Han-cheol's Painting of the Eight Drunken Immortals on an eight-fold folding screen, it has now become possible to imagine how renowned artists such as Kim Hong-do and Kim Yang-gi would have made the narrative figure paintings. In particular, the story of Li Bai, one of the Eight Immortals, was the most famous one often told in the paintings. After the 19th century, there was even an entire panel of narrative folding screen made about Li Bai. As painting manuals and outline drawings were pervasively used, the narrative paintings on Li Bai were mass-produced among commoners. As you can see from this, the Eight Drunken Immortals have been visually represented as thirsty souls who are not disconnected from the world, as honest men of refined taste for the arts, and as protagonists of an object that conveys the people's wish for longevity and eternal friendship. In other words, the paintings of the Eight Drunken Immortals embody multiple undertones: as paintings based on Du Fu's poems and as narrative paintings on the Eight Immortals.

A study on the awareness about "Dong-YI(東夷)" in Confucianism scripture (유교경전의 동이 인식에 관한 연구 - 13경 및 그 주석서를 중심으로 -)

  • Ham, HyunChan
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.123-159
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    • 2010
  • Dongyi (Chinese: 東夷; pinyin: $D{\bar{o}}ngy{\acute{i}}$; Wade-Giles: Tung-yi; literally "eastern 'barbarians'") was a collective term for people in eastern China and in the east of China. People referred to as Dongyi vary across the ages. The early Dongyi culture was one of earliest neolithic cultures in China. According to the earliest Chinese record, Zuo Zhuan, the Shang Dynasty was attacked by King Wu of Zhou, while attacking Dongyi, and collapsed afterwards Dongyi culture was one of the oldest neolithic cultures in China. Some Chinese scholars extend the historical use of Dongyi to prehistoric times, according to this belief, the neolithic culture correlates to Houli culture, Beixin culture, Dawenkou culture, Longshan culture and Yueshi culture, five evolutionary phases. Deliang He, thinks that Dongyi culture used to be one of the leading cultures in neolithic China. The writing system of Dongyi was one of the oldest writing systems in neolithic China. There are opinions that the 20 pictogram characters discovered in a Dongyi tomb (山東?縣大汶口墓葬) in Shangdong indictates some of the characters found, like "旦, 越, 斤, 皇, 封, 酒, 拍, ?", are still used in Chinese characters. There are also opinions that Dongyi people were the inventor of arrows. Some classic Chinese history records like Zuo Zhuan, Shuowen Jiezi, Classic of Rites, all have some similar records about this. [3][4] The legendary god of archery in Chinese mythology, Houyi, could also be a Dongyi leader. Based on archeology findings, Dongyi people's ancestral worship totem is bird-shaped. In the meantime, The fundamental thing that Koreans should do is to find out Korean identy. Koreans cannot achieve their goals unless they enforce politics economics, educations, etc. in harmony with their own identity. However, some people say that Koreans do not have any dentity on the grounds that there is no Korean traditional thought. This view is, however, absolutely absurd because it is impossible for a nation to exist for oner five thousand years without having it's own native characteristics. The most essential thought in Korean identity is Confucius' In(仁). In is originated from Yi(夷) or Yi-jok(夷族)'s heart. On this account, Confucius' In can be a precious thought to Korean people who have been suffering from many problem caused by the absence of Korean identity. If Korean could understand their original characteristics and if Korean couldrealize that their original characteristics are Confucius' In, then our culture and identity recovery of though may maximize efficiency of country and society development.

A Study on He Meng-Yao's(何夢瑤) Idea of Medicine of divination(醫易) (하몽요(何夢瑤)의 생애(生涯)와 의역사상(醫易思想)에 관(關)한 연구(硏究))

  • Yun, Chang-Yeol
    • Journal of Korean Medical classics
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    • v.27 no.2
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    • pp.109-117
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    • 2014
  • Objectives : He Meng-Yao(何夢瑤), a doctor from Qing Dynasty, wrote Yi Bian(醫碥, Fundamentals of Medicine), in which he described many things related to Medical Medicine of divination (醫易). As the content includes a lot of teachings for the posterity, I have studied it. Methods : I have taken from Yi Bian(醫碥) the selections related to Medicine of divination(醫易) and explained them. Results : While accepting the principle of upholding yang and suppressing yin based on the understanding of the Book of Changes(周易) that takes a superior man for yang and a small man for yin, He Meng-Yao(何夢瑤), who thought of both yin and yang as Qi (energy), criticized the contemporary malpractice of uniformly applying the principle. In matching the five viscera to the Eight Trigrams(八卦), he put Qian and Dui Trigram(乾兌) to lung, Kan Trigram(坎卦) to kidney, Zhen and Xun Trigram(震巽) to liver, Li Trigram(離卦) to heart, and Kun and Gen Trigram(坤艮) to spleen, which is reasonable. He didn't fix the position of the vital gate and called it Fire in water(水中之火), and set great store by the role of Fire from Vital Gate(命門火) by calling it Water begetting tree(水生木) when the fire of the vital gate steams the kidney water and turns it into Qi to send it up to liver. He emphasized Water-ascending and Fire-descending(水升火降), which he said involves all five viscera. He also argued that mind runs on the principle of water-ascending and fire-descending. He thought that Qi and blood both originate from kidney, which I think is a significant suggestion. Conclusions : The criticism on the uniform application of upholding yang and suppressing yin, the combination of the five viscera and the Eight Trigrams(八卦), the belief that the Vital gate(命門) is Fire in water(水中之火), the excellent opinion on water-ascending and fire-descending, and the suggestion that Qi and blood both originate from kidney, as presented by He Meng-Yao(何夢瑤), are all theories that should be reasonably appreciated and further developed by the posterity.